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10731221
"by
Krishna Sharma
December., 196U 0
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2
ABSTRACT
shows the western bias which shaped it. Pointing out the
his antecedents.
in this thesis.
ACKNO WhEDG-EMENTS
assistance.
Page
ACKNOWLEDGEMENTS......... ...................... .. k
(v)
X * Kabir and Vaishnavism..
9 ... ...... 239
CONGLUSION o o o o o o o o o o o o o « o Q a o » a o o o « o o o o o o o Q . o o o Q o o o 268
of the medieval bhaktas was not always the same, that there
could not avoid the conclusion that his devotional ism did
inherently wrong with the current views about bhakti and the
Bhakti Movement,
Vaishnava acharyas did not help either, but only gave rise
standards of judgement.
Once the artificial nature of current opinions was
himitations
mind and heart, and not a set of specific ideas and beliefs.
scholars who wrote about Hinduism during that period and saw
Vedanta,
The character and definition assigned to the religion
monotheism in Vaishnavism
« and in its elevation of Vishnu
# to
with that of Kabir and Nanak who were clearly the worshippers
1
of the Nirguna Brahman«
Personality.
current* But they had evolved gradually and the early stages
positive form.
implications.2
1. A.E.Taylor, ibid.
and Vaishnavism,
o 9
the two themes which later constituted the
it f l C i
very basis of the bhakti theme-s. The same subjects however,
unlike the latter, the earlier authors do not make use of any
avatar as, Rama and Krishna. They not only made a free use of
but they went further and constructed their own theories about
earlier writers like J.Zo Ilolwell and Luke Scrafton that "the
Hindus were aware of one supreme God", Holwell had gone to the
extent of describing Hinduism as one of the three religions uKteK
the polytheism of which they had been accused was "no more
Vedas is the unity of God" and that the Hindu texts repeatedly
state that there is "but one Deity, the Supreme Spirit, the
Hindus, and who had very little respect for the views of
2. Ibid•, p •73•
3* William Ward, A View of the History, Literature and
Mythology of the Hindoos: including a minute description
of their manners and customs, and translations from their
principal works, London 1822, 3 Vols., Vol.I, p.CLXV.
• . ©11O2
Some of the later Indologists, those who evolved the
"a God who could satisfy the yearnings of the heart for a
Vishnu,
2. Ibid*, p.97.
1 . Ibid.. p. 100 .
2* Ibid., p.101*
on that subject,
1
ideas" in that text. This created a still more new and special
expressed about Gita stand out as very different from the later
the "principal design" of the Oita was "to unite all the
Universal spirit*
1 The earlier western opinion was thus
took off to build and elaborate his more definite and advanced
Hindu knows where it came from nor one can date its appearance,
sure footing.
scholarship,
Bhagavatas.’’^
2. Ibid., p. 9*
3. Ibid., p.4.
1
subject •
a personal God.
1
Sutras of Narada and Efandilya. Thus the original hypothesis
iii. The Main Bias Behind the Bhakti Theories and Its
Western Background
principles..
inseparahle.
which would fit their own concepts of God and Religion, and of
which the current ideas about bhakti are based lie in the
1. Vide i
caused by the struggle of religion and philosophy in the
west, need not be accepted in the Hindu context. But they are
more clearly the reasons for the growing bias in the west in
and reason. Whereas earlier it had been possible for men like
century.
could remain exempt from the final tests of reason and nothing
Biblical God, the God of Moses, the God of David. Thus not
and laws, but the development of subjective life with the aid
of Christian worship.
tamper with the personal notion of God whose true nature, the
the force of the Christian faith in the Biblical God, who was
the God who had revealed Himself in history, who had sent His
Son Jesus Christ for the redemption of the sins of man, and
marked out.
a Personal God, but could not supersede it, for religion and
God were matters of the heart and not of the intellect. Not
knowledge of God hut love for Him as a Person was the very
the existence and nature of God, "hut did not formulate his
questioned “by Locke, whose rigid empiricism did not allow for
*1
any "innate ideas". Locke was against all a priori methods,
"a something" which was the cause of ideas, Locke did not wish
nature were two different names for the same substance, and
flowed from eternal existence, and the things known as. well
Christianity".
century thought.
side the universe, which alone could explain its creation and
Wihta
a God/was the author of the "pre-established harmony1® of the
the God of Leibniz was not very much more than an "original
all things, and who can affect man "every moment with all the
as the Divine Creator and Guide who alone could sustain and
analytic method Hume tried to reach the very source and nature
only the Christian God but also the God of the philosophers
and more definite track* But Kant was not concerned with the
mere fallacies.
God as the power residing outside the human, and all beliefs
and the positive could reside only within man, in his reason
was that of "Duty" and "morality". Not the divine will, but
One• ^
not religion.
I* Ibid.. p.566.
of the self-conscious spirit could he found. Speculation was
a historical reality,
1. Ibid,. po585o
of God represented in it* But he created a crisis by asserting
in the Bible. The Biblical truths were fixed truths and must
nor the two great watchwords of the age, "Reason" and "Nature".
with the new found laws of Reason and Nature. The old Christian
8 2
certainty of* faith were cast in the new mould of reason with
heart
into expounding views which were far removed from the basic
W ». of in « . ~ntt„
depravity of human nature”, the incarnation of the Son of
G-od and His atonement for the sins of mankind, and the
1. Ibid,, p ,238 •
2, Ibid., p.237.
87
God, who was not to he confused with the God of the philosoph
former case, hut the extension of the same principle and its
considerations.
with Vaishnavism,
* 7 and its further elaboration in terms of a
We have argued that such ideas could take shape only with the
Brahminic thought.
It was the search for a Hindu pattern which would fit
has not taken shape through the denial of gods for God, hut
directly rooted in the Bible and the Quran. Hindu theism can
strongest link uniting all the astikas was the common belief
Thus, amongst the Hindus, the final acceptance of one God has
religious thinking.
of Him as the One and only cosmic truth in the human yearning
always been concerned with the religious; and that the Hindus,
gods worshipped before in favour of the One true God who was
Absolute and the identification of all the gods with it, have
one true God, are the base on which Hindu monotheism rests.
understood.
2* Ibid.., p.34U.
Upanishads to explain the Absolute cannot be regarded as non
personal force, but is felt and known and takes shape in the
1 o Kathopanishad, VI •9 •
^vet^s^vat^ra Upanishad IV.17*
lesser gods. The belief in the oneness of God here does not
£>iva and the host of others would have meant nothing more
1* Kathopanishad 11.1 5 *
v. Bhakti Reinterpreted
adding the suffix ktin (ti). The suffix ktin is usually added
*1
to a verh to form an action or agent noun. According to the
( v/Sha j+ti) „ The root hha,j however can convey any of the
the saguna and the nirguna view of God since "both find recog
religious conviction.
The view that they are two different and separate paths must
bhakti
of the clear evidence that the Vedantins do not use the term
must be one who loves, and another who is loved. Also, that
manner than the others. But the form and manner of spiritual
self.
the empirical self but the self most high, the Atman, the
known and realized. The Vedantin also must need God and
The devotee does not love himself1, but loves the Self most
both the quest and the end possible. This bhakti does not
"I" and "THOU" exist and function within the devotee in the
by a Vaishnava,a
o *
Rama or Krishna
o I
bhakta in so far as he
the worship of the personal deity into the bhakti for the
Nirguna.
own and it has certain aspects which openly clash with our
free from errors. Bhakti for that reason can not assume a
condition.
personal deities. Rama and Krishna, and the other which regards
1
and his direct and sincere appeal to human reason must have
done more to make them popular amongst the masses than the
hhakti in these texts does not hear out the existing ideas
Gita, the Bhagavata Pur ana and the Bhakti-Sutras. They make
i* The Bhagavad-GIta
from that of the Upanishads and the Vedanta. That the Gita
about bhakti and its relation with the Bh agav ad— Git a » the
1• Ibid., p .6.
from the fixed theories about bhakti and accepts them with
2
all their implications.
in the Gita does not suggest any essential and ever existent
of worship*
jo cvrix ~
Bhakti-Yoga, however, is coupled only with/sraddha
apart from the worshippers who are led by mere faith. The
3 k
bhaktas are described as virtuous, and noble, and as those
1* Ibid., XII.2.
2. Ibid** VII.21,22.
3* Ibid., VII.16.
k. Ibid., VII.18*
5* Ibid*a VII.Ih*
1 2 4
as the distressed (arta) the one who seeks some gain (arthar-
thl), the one who seeks knowledge (jijhasu), and the one who
1. Ibid.. VII.20.
2 . Ibid., VII.23.
3. Ibid., XIII.25.
125
1 _
is wise (ffla.nl). The jhani bhakta is described by Krishna as
him.^
either, for all the four are regarded as virtuous and noble*
The dhani bhakta of the Gita is the one who knows and has
not merely seek comfort from God, nor the fulfilment of any
1° Ibid.. VII.16.
2. Ibid.. VII.17.
1 2 6
bhaktas. Krishna says "noble indeed are they all, but the
1
wise one I regard as my very self".
has its base in Jhana and yoga. The fixing of one's mind and
and yoga is recommended only for those who are weak and do
v'b
not aspire rqr the highest goal.
"if thou art unable to fix thy mind steadily on Me, then try
1. Ibid.. VII.18.
2. Ibid.. XII.8.
3. Ibid.. XII.9.
1 2 7
1
practice abhvasa-ryoga. perform actions for my sake, if unable
p
to do even this, then take refuge in M e.H Here the contem
from Jftana and yoga. On the contrary, the three are fully
yoga, bhakti is clearly connected with o'hana and yoga and both
considered sufficient.
1. Ibid., X I I .10.
2. Ibid., XII.11.
^ Ibid.. VI.Ai7.
5» Ibid., XII.13-20.
1 2 8
Gita itself.-^
does not lay down a path of hhakti which would exclude the
Glta. Jflana is better than mere abhyasa and there is also the
!• B h .G ., V.17,
2* Ihid., V,l6.
k* Ihid., XIII.U.
5. Ibid., XIII.18.
spiritual knowledge,! v ijhana is always mentioned in the sense
2
of self realisation. Jhana and vi jflana in the particular
1. Ihid., XIII.2k*
2. Ibid., VII.2.
academic circles since then, particularly in all discussions
the Upanishads had only majesty hut not the personal form
Bhag avad-Git a .^
leaves very little room for the idea of a personal God and
1. Bh ♦Q •. IV.10.
2. Ibid.. XI.55.
3* Ib id.. VII.23.
Ibid., X I I .8.
5* Ibid., IX.29.
6. Ibid., XVIII.55
7. Ibid., XIV.26.
8 * Ibid., VI.29.
the Bhagavad^G 11a Krishna speaks not only as* God but he
when Krishna speaks as the God who appears on earth for the
2
protection of the good and the destruction of the wicked.
2. Bh.G•, XV.6,8*
3. Ibid.. IX, 26ff.
1 3 4
those who do not know his real nature. As shown below, in the
form.
2* Ibid., VII.25*
3* Ibid.. XI.47.
awed by which Aryuna asks him to come back to his manifest
Krishna,
. # ' it is this unmanifest form which can neither be knowx
through the Vedas nor by austerity, and which is unattainable
2
through sacrifices and gifts, for it can be known by bhakti
1. Ibid., XI.45,46.
2 . Ibid., XI.48,53.
3. Ibid., XI.54.
Krishna with the Absolute and the impersonal Atman of the
God of the Gita not in the light of its total thought content
hardly justifiable.
the Bhagavata Purana could fit in more easily with the modern
speech, makes the tears flow and the hair thrill with pleasur
2 . Ibid., VII.5.23.
able e x c i t e m e n t " T h i s state, it is explained, is produced
keeping company with his devotees and hearing ahout his might?
deeds.
text Dr* Tara Ghand states that the Bhagavata Purana marked
1. Ibid.. XI.Hi.23-26.
3. Ibid., XI.5.23.
6 . Ibid., III.32.30ff.
attachment to Krishna, it also includes jflana and vairagya
the Atman.
both the saguna and the nirguna forms of bhakti could find
from that of jnana. The most important fact is that the two
both the nirguna and the saguna forms of bhakti are mentioned
feet, whose acts are directed and consecrated unto Him and
1
who delightfully discuss His glorious powers and deeds.
of the mind. The enquiry after the Self and the tattva is
man who worships Him in the idol, sings His praises and listens
declares that when through devotion the soul unifies with the
feels free from the desires that make the knowledge of the
jnana then dawns upon them, and with the advent of this know
ledge of the self, they are ahle to meet their real Self. The
such a meeting.
bhakti for those who are neither excessively attached nor too
p
detached from the fruits of action.~ Here hhakti serves as a
1. Ibid.. IV.22.18-30.
■balance between Karma and Jnana. But later, ^ in the same text,
linked with each other. It is made clear that all three are
does not stand exclusive of the other two, jftana and Karma,
XI.20.29-37*
In the 32nd adhyaya of the 3rd skandha, describing
that through jflana, Yoga and vairagya, the .iiva attains the
have expounded unto you both the doctrine of Yoga and that of
1. Ibid., 111.32.31-33.
o n e ’s mind”.*L
hhakti and are thus distinctly different from all other works
1. Ihid.. 111.25.28-30.
2* Ihid., III.26.72.
3. Ihid.. III.32.32.
or religious systematisation, "but is the very object of the
2* ^andilyat-Bhakti-Sutra. 29,30.
.149
suggest that long before* and also at the time of the composi
and that its inspiration can come from the TJpanishads as well*
Bahdilya does not show the same regard for those observances,
1. Uarada Bhakti-Sutra. 68 ,
3 . Narada, 82 .
handily a ,, 56 , 57 *
hymns and worship through narration of God*s attributes etc.
which, a man lives, moves, and has his being in Him. According
1 . Ibid., 83 .
2. Ibid., 18 .
3. Ibid., 2k.
k* Narada, 68 .
5 * handilya, 19 *
6 , Ibid.t 19.
is an act of recognition and therefore is itself a form of
knowledge.
union with God man does, not desire anything else and thus
their main theme is bhakti and they are not really concerned
1. Narada, 2.»
2.• Ibid., 68 .
3 o Ibido, 5 .
^-1
** Xb id., 6 .
5. Ibid., 82 .
sufficient indications in these Sutras to provide us with the
tradition of Krishna-bhakti
£ 0 and the dasadha
i.1 bhakti as
m.iL.ii.
2. Ibid., 82.
to him is composed of only TchitT and TachitT. There is
of the nature of chit and does not seem very different from
1
the Purusha of Sankhya. The difference noticeable between
principle„
1 . handilya. 37-40.
2. Ibid., 41.
3* Ibid.3 4-0.
4. Ibid.. 38.
5* Ibid., 29,30,31*
unity lies in the recognition of one as the other* Recognition
divinity.
1. Ibid.* 37.
2 . Narada, 38*
3* Ibid., 14-1.
I4-. ^ n d i l y a , 3*
156
end to he attained.
1 # Ibid#, 98 *
2 . Ibid#, 9 6 .
3* Ibid*, 15.
k* Narada, 25*
5* Ibid., 26 *
15 ?
the egoist, and love for humility. Karma jhana and yoga are
and pride. Thus Narada does not lay down an exclusive and
of complete absorption.
1. Ibid., 30.
158
1. Ibid.. 82.
2 . Ibid., 5k*
3 * lb id.» 52 , see also 51 *
mentioned here again that there is no indication in these
Kanda#
$"
1 # Gandilya, 26 #
CHAPTER III
of Gankar acharya.
Since this is how the Bhakti Movement is generally
all the medieval bhaktas, of both the nirguna and the saguna
the Vaishnavas
o by evolving Vaishnava
o systems of Vedanta, the
more obstruse philosophical principles of the classical
Vedanta were now reaching the common man through poets like
that their ideology made room for the dualism and distance
are also reviewed here to show that their difference did not
arise from the difference between jhana and bhakti but were
technical definition.
devotion.
1. Svasvarupanusandhanam bhaktirityevabhidhiyate
Viveka-Chudamani Of Sa&karacharya, ed. by Swami Madhavan
anda, Advaita Astirama, Calcutta, oth ed., 1957> v*39*
To support this, EfaAkara mentions the opinion of those who
not distinguish one from the other, for they stand for the
Here we can take graddha as the faith with which the quest
involvement which arouses the passion and the longing for the
act of self-contemplation.
1
on self contemplation should be sung with bhakt i-bhava,
is only one and rests within one's own self. The formal
own concept of "bhakti not taken into account, hut his idea
3® Brahma-Sutra-Khashya, 1.1.2.
They have value only in so far as they purify the soul which
1
is stained by ignorance/
3* Brahma^Sutra-Bhashya. l.l.U#
5. ^ahda^alani-maharanyam^chittahhramanakaranam, ibid., y 60 *
scholastic knowledge. Sankara makes a distinction "between a
1. Ibid., v 160.
1 7 3
need of Vaishnavism,
0 * each in his own manner. The four
which lay outside its orthodox fold* Sankara must have been
aware of this when he started his work for the revival and
reorganization of Hinduism*
the others that are nastika, Whereas the former accept the
nastika group *
in the Atman.
issues*
the Ultimate,
astikas and nastikas, and made a case for the unity of the
Vedas are not author it at iven , he called upon all those who
2* Ibid., passim .
3* Ibid.* 1*1.
similarityo
synthesis.
of the Vedas.
to the enquiry into the meaning and aim of all the Vedas, as
1 -
the highest* The Purva-Mini ansa, he explains deals only with
with the "meaning and aim of the Vedas", he regards only the
2. Ibid .3 I*20a
3. Ibid., I. 22 *
A. Ibid., X I I a .
1 8 5
1
Vedanta." He concludes his account of the different systems
of philosophy and religion with the remark that "he who hears
1. Ibid., 1 .1.
the
treatment of/Vedanta was .thus unique* In the words of
1 . Ibid., p.M-l-6 *
2* This can be seen in the important literary texts of the
Vaishnavas such as the Bhagavat Purana and the Vishnu
Purana * It may be added here however that the Vaishnava
Samhitas also, when they consist of four parts, one°of
which is called the Jnana^pada, show similar influences*
assimilative process was going on from an early stage. In
1 • Sarva-Siddhanta~Sangrahat Chapter X I ,
beliefs are not superseded and to the extent that they find
distinct from God, but are not separate from Him. They are
2. Ibid., p. 227.
Madhva regards jiva as similar to Brahman to the degree that
position to be monistic.1
world has any separate existence. God is the whole and the
relation between the two is that of the spark and the fire.
(a) Ramanuja
and only the path of prapatti is left open for the sudras.
jfrana.
(b) Nimbarka.
2, Ibid., p.415*
3# Chandradhara Sharma, ibid.5 P«376.
2 0 1
(c) Madhya •
Him.1
t
jiva and Brahman is realised, and the grace of God comes to
3. Ib ido, p . 296.
of his emphasis on the principle of Divine Grace, Madhva
(d) Vallabha.
the
conforms/most to them. A clear and definite emphasis on a
highest state of bhakti only when his love for God assumes
2* Ibid.» p.3^7*
3. Ibid.. p.356.
£ 0 6
marga, They are not necessary for "bhakti nor for salvation.
the latter remain excluded from gadlma, the former are always
self-realisation.
Vaishnava acharyas.
CHAPTER IV
bhakti. What is found in his verses, not only does not fit
it.
Kabir believes not in a personal but an impersonal
spiritual end.
nirguna school.
2 1 2
or cult.
2* Ibid.) ChhoUO.
213
3. Ibid., Chh. 61 .
1* Ibid*, Chh.35.
2. Ibid*, Chh.33*
remains no cause to question the unity of the Bhakti-
reaching out to Him in worship, for the other, the love and
the self for it, are the only means of attaining Him. But
definition of bhakti.
thought.
one of the final oneness of God and man, will become clearer
surrender•
According to him only the brave and the valiant can tread
unable to cope with it, for bhakti is like the sharp edge of
death*-'
occupied with it* The divine love does not grow in the
for there are so many who wait, but only he who can lay
down his life for it will be able to drink of it.^ The ways
easy laughter. The search for him involves pain and suffer
3. sakal maAd maiA rami rahya, sahib kahiye soy. KG. p.52.
See also fcG. p.128 (pada 180); Bi,j p.30 (sabda7)*
non-scholastic manner,
1
According to Kabir God has no form and no shape.
personal encounter."^
2, vako nam kah kahi lijai, vake baran na rupa. Bln, v*kS
(Sab da A 8 ) •
very often uses the terms, Atman, Brahman, and Rama in close
the four Vedas, the Smritis, and the Pur anas try to under
5o Ram nam hhaju Ram nam hhaju, cheti dekhu man mahih ho.
B1 ,i» p.76, (Kahara 5).
and he was not born in the house of Da^atha, and he did not
bring about the fall of Ravana.^ The Rama who did that was
and eternal Reality which must remain free from birth and
1. Dasarath sut tihuA lokahift jana, Ram nam ka maram hai ana.
Bi_i, p . 66 (Sabda 110).
1 p
to jfiana. According to him jfiana is the highest state,
spirit is not possible without $iana,^ for God must "be known
and not the knowledge derived from hooks* The world can he
therefore has very little respect for those who are well
the who
versed in/scriptures hut/do not really know the truth of
3* Vide supra, p.
3o masi hinu dvat kalam hinu kagaj, hinu acchar sudhi hoi.
sudhi hinu sahaj gyan hinu gyata, kahhahiA Kahir jan sol.
B l n . p . 35 (Sabda , 16)
says, are hound to get lost. Only those who have the power
jfiana. This does not clash with his hhakti, which always
Kahir the devout and the knowing man must always use the
2» kar bahdagl bibek kl, hhesh dhare sah koy. Bid, p. 118
(Sakhi, 29U).
one does not know how to draw their essence from them. No
3. bed kiteb dui j^ahd pasara, tehi ^aftde paru apu bichara.
Blj, p .i|l
T§abda 32).
i+. rah bichar1 kya karai, pathik na chalai bichari.
apan marag cntmdi kai, firai ujari ujari. Bi,j, p.109
(Sakhi 191).
2 3 3
1
and freed him from all his doubts®
(iv) K ab i r Ts Monism®
in the eye.^ Only those who do not realize this truth and
3* jahan jahaA dekhoA tahaA tahaA sol, sab ghat raha samal.
Bjt
jj p.39 (RamainI 27)*
man and G-od look for Him outside themselves*1 As the deer
But they are essentially the same, for of whatever shape and
which the individual exists and has his being, exists and
The self then merges in the great Self in the same manner
1
as water merges into water when it is added to it,
in the same manner, "I could myself then see the self and
fortunate few*^
1. jamaih ham soi ham hin main, nir mil eh jal ek huva.
KG, p.125.
2. apai main tab apa nirapya, apan paih apa sujhya*
apai kahat sunat puni apanan, apan paih apa bujhya*
apanaih parachai lag! tarl, apan pai ap samahnth.
kahai Kabir je ap bicharai, miti gaya avan jahnah*
KG, p ,80,
of one for the other in itself provide the scope for hhakti.
are also the reflection that you see as your own. The man
God can "be very far from you and He can he very
2
near, says Kahir. Although He resides in all, He can remain
Him with jfiana or knowledge that you can see Him,^ The
one whom you search for and regard as the other, in the end
question very careful thought and feels sure that when the
6
self recognises the Self, it becomes immersed in the Self.
To use his own words: "Having called out to you as you for
so long, I myself have now turned into you and have lost all
devotee•
2o jab maiA tha tab hari nahIA, ah Hari haiA maiA nanhi#
KG, p #13.
ekahi te anaAt hhau, anaAt ek hvai ay#
parachai bhai jab ek te, anaAtau ek samay# BI j, p.103#
(Sakhi 12k)•
Vaishpava faith.
Vide Infra, pp
describe Kabir as a Vaishnava merely on account of his
Kabir uses the name Rama only in a symbolic sense and not
incarnations of Vishnu,
c r men who were horn and who died,* he
identified with God? Kahir therefore rejects the divinity
the nirguna God must not he confused with Vishnu and his
1
of Krishna and Kansa in one breath. They were all mortals,
2
he says, and pleads for the worship of the nirguna Rama
1
who otherwise fall short of the higher ethical standards.
definition of hhakti.
point ,
and faith are deeply rooted in the astika soil, his constant
1
and rituals, are reminiscent of those levied hy the
astikaSo
stress on yoga, and at the same time opposed the formal and
ritualistic patterns of* religion. The same characteristic
Natha-pantha.
1
school. This new Vaishnava
o
tradition did not attach
and the/Adi-G-rantha.^
some important respects therefore this Vaishnava tradition
in this development.
settle down at Kasi separately in his own right, and the first
to
/assume a different attitude on important questions like
and does not make any observations about them which might
nastikas.
of Reality.
pertaining to religions
The same is the case with Yoga Vasi shth a , according to which
the being of the world is bound with the being of the spirit
1
and has no separate existence from it. There is nothing
2
which is not present in the Great Self, and the world
names used for God toy the Hindus and Muslims also could not
the nature of the Self cannot toe realized without its direct
which is immanent in its nature and arises only when the ego
3. Ibid., V.6U.53.
U. Ibid., V.73,15.
5. Ibid., V.6U.5I.
6. Ibid., V.6U.52.
resides within everyone and o n e ’s hody itself is His temple.
Those who leave this God residing within, and look for Him
outside themselves are like fools who leave the gem and run
1
after pieces of glass. A clear echo of the same ideas can
1. Ibid.9 V.8*li-u
however powerful he may he, can he of any help without one 's
self knowledge on one who does not exercise his own thought.^"
k. Ibid., V ,ii3.10.
3. Ibid., II.18.2,3*
and reasoning* The performance of ritualistic religious
explain the need for viveka and vichara, and enjoins upon
5. Ibid.. V.3U.3.
6. Ibid., V.3i4»8ff.
7. Ibid.. V .3i-l-.ll2-115.
realises that the ultimate Reality which is explained in
Vishpu is only that which is the Atman of all, and that which
is the Atman of all i& itself Vishnu? Atman alone had caused
1. Ibid.. V. 35 .2-10 .
2. Ibid.. V.43.4.
3. Ibid.. V.43.6.
4. Ibid.. V.43.7-8.
as well. The most prominent of the nirguna bhaktas of the
second alternative.
CONCLUSION
Vaishnava
a
faith.
devotion.
Bhakti is not antagonistic to ^hana either. In the
spiritual experience.
Nirguna.
to Hinduism.
negation of theism.
ahout hhakti, hut has also heen the cause of some wrong
ahout the Bhakti Movement and the nirguna hhaktas like Kah'ir.
then the division between the nirguna and the saguna bhaktas
and their ideological differences must be recognized more
approach,
examination.
27 ?
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